Volume  I. 


New  Series. 


®«<(eVe>*' " 


-PSALMS,  HYMNS  AND   SPIRITUAL  SONGS. 
By  Rev.  A.  D.  Lord,  Batavia,  N.  Y. 


A-MERIC^N 


PRESBYTERIAN  REVIEW. 


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HENRY  B.  SMITH:  J.  M.  SHERWOOD. 

ASSOCIATE  editors: 

ALBERT  BARNES,  Philadelphia. 

ROSWELL  D.  HITCHCOCK,  Union  Theological  Seminary,  N.  Y. 

JONATHAN  B.  CONDIT,  Auburn  Theological  Seminary,  N.  Y. 


OCTOBER,  1869. 


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1869.] 


PSALMS,  HYMNS,  AND   SPIRITUAL  SONGS. 


The  present  state  of  the  Komanists  in  Madura  is  deplora- 
ble in  the  extreme.  In  the  year  1773  the  order  of  Jesuits 
was  dissolved,  and  from  that  time,  till  1830,  their  missionary- 
operations  were  suspended.  But  so  greatly  were  Protestant 
missionaries  and  their  converts  increasing,  that  Korae,  in  the 
face  of  all  that  had  taken  place  in  the  past,  called  to  their 
aid  the  Jesuits,  and  they  have  been  sent  out  in  considerable 
^numbers,  and  have  taken  the  place  of  the  Goa  priests  who 
entered  into  the  labors  of  the  former  Jesuits  when  they  were 
'disbanded,  and  carried  on  the  work,  though  on  a  greatly 
Teduced  scale.  This  has  caused  great  dissatisfaction  and 
many  lawsuits. 

In  the  year  1853  the  number  of  Koman  Catholics  in  the 
district  of  Madura  was  150,000,  and  the  clergy  38  ;  but  in 
consequence  of  a  continuance  of  heathen  rites  among  them, 
and  their  aversion  to  education,  they  are,  both  in  intelligence 
and  civilization,  far  below  the  heathen  with  whom  they  are 
surrounded.  And  this  state  their  guides  seem  to  desire.  In 
the  year  1835  or  1836,  when  the  Jesuit  missionaries  re- 
entered Madura,  their  first  labor  was  to  collect  into  heaps 
the  school  books  of  the  American  mission  schools,  where 
Eoman  Catholic  children  attended,  and  burn  them  in  the 
streets,  nor  did  they  establish  any  schools  in  their  stead. 


Art.  IV.— psalms,  HYMN^,;,A'KD  SPIRITUAL  SONGS.* 
By  Rev.  A.  D.  Lord,  Batavia,  N.  T. 
From  this  twice  stated  enumeration,  it  would  seem  that 
the  inspired  Apostle  intended  to  recognize  and  approve  a 
three-fold  classification  of  the  sacred  lyrics  then  used,  or 
thereafter  to  be  employed,  in  the  services  of  the  Christian 
Ohurch.  Commentators  have  done  but  little  to  settle  the 
meaning  of  the  terms  here  used  ;  most  of  the  older  writers 
have  dismissed  these  passages  with  some  general  expression 
on  the  subject,  without  attempting  to  justify  the  classifica- 

*Epli,  V,  19;,Col.  iii,  16.  ~ 


702  PSALMS,  HYMNS,  AND  SPIRITUAL  SONGS.       [October, 

tioD,  or  determine  the  grounds  on  whicli  it  should  be  based. 
Ellicott  leaves  it  thus  undecided,  Prof.  Hagenbach,  of  Basle, 
in  an  interesting  article  on  "Church  Music  and  Song" 
{Theolog.  Eclectic,  Vol.  IV,  p.  237),  says,  "  The  Apostolic 
Church  recognized  Psalms,  Hymns  and  Spiritual  Songs.  How 
these  were  related  to  one  another,  it  is  hard  to  determine  ; 
yet,  by  Psalms,  we  are  obliged  to  understand  either  the  Old 
Testament  Psalms,  or  Christian  Psalms  modeled  after  them ; 
by  Hymns,  songs  of  praise  ;  and  by  Spiritual  Songs,  hymns 
of  a  more  general  character.  Olshausen  sees  no  distinction 
in  them,  but  considers  them  as  being  only  different  terms  for 
one  and  the  same  thing."  Dr.  Lange,  as  quoted  by  Prof. 
Harbaugh,  {Am.  Theolog.  Bevieio,  III,  272,)  gives  a  curi<ous 
and  interesting  disquisition  on  the  subject,  but  it  is  rather 
theoretical  than  practical. 

Believing  the  careful  statement  of  the  classification  to 
indicate  that  it  rested  upon  important  distinctions  clearly 
apprehended  by  the  apostle,  and  that  the  grounds  of  these 
distinctions  may  be  ascertained  and  understood  ;  feeling  con- 
fident that  the  subject  is  one  of  no  little  practical  importance 
to  the  Church,  we  propose,  without  reference  to  abstruse 
theories,  or  nice  aesthetic  distinctions,  to  investigate  facts  ; 
and  to  do  this  by  examining  our  sacred  lyrics  for  the  purpose 
of  ascertaining  what  differences  may  be  found  in  the  matter 
they  contain,  on  which  such  a  classification  can  be  based. 

A  slight  examination  of  the  hymns,  so  called,  in  any  one 
of  our  collections,  will  show,  first,  that  a  large  proportion 
(about  one-half)  of  them  contain  no  address  to  the  Deity ; 
and  second,  that  an  equal  number  have,  in  one  or  more 
stanzas,  a  direct  address  to  God.  In  the  greater  part  of  these, 
the  address  is  in  the  form  of  prayer  or  supplication  ;  while  a 
smaller  number  contain  no  petitions,  but  are  filled  with 
devout  and  adoring  views  of  the  character  and  attributes  of 
God,  accompanied  with  thanksgiving,  or  ascriptions  of  praise, 
lionor  and  glory  to  him,  as  Creator,  Preserver  or  Kedeemer. 

The  objects  of  the  class  first  named,  those  not  addressed  to 
God,  are  either  to  state  important  religious  truths,  or,"  when 
addressed  directly  to  the  human  soul,  to  secure  its  attention 


1869.]  PSALMS,   HYMNS,   AND   SPIRITUAL   SONGS.  703 

to  these  important  themes,  to  arouse  the  dormant  energies  of 
its  spiritual  life,  to  kindle  its  emotions,  to  warm  its  affections, 
to  intensify  its  desires,  to  strengthen  its  purposes  ;  and  thus 
to  cheer  it  onward  in  its  pilgrimage,  and  encourage  it  in  its 
warfare  ;  or  prepare  it  to  enter  the  presence  chamber,  and 
present  its  prayer,  or  offer  its  adoration  and  praise,  at  the 
footstool  of  its  King.  In  the  forms  of  address  first  named, 
the  soul,  deeply  impressed  with  a  sense  of  its  want,  its  weak- 
ness, its  dependence,  comes  to  God,  with  faith  in  his  ability 
to  supply  all  its  needs,  to  ask  for  that  supply.  Prayer  is 
therefore  the  distinguishing  characteristic  of  this  class.  In 
the  other  form  of  address  we  find  the  utterances  of  the  soul, 
when,  its  own  wants  and  those  of  the  body  being  for  the  time 
fully  supplied,  it  is  filled  with  a  sense  of  the  abounding  good- 
ness and  mercy  of  God,  and  can  only  pour  forth  its  devout  emo- 
tions, and  express  its  glowing  affections  in  ascriptions  of 
thanksgiving,  adoration  and  praise.  This  is  the  highest  style  of 
.sacred  verse  :  it  is  closely  allied  in  character,  indeed  identical 
in  matter  and  spirit,  with  the  music  of  the  heavenly  world. ^ 
Have  we  not,  then,  three  distinct  classes  of  sacred  lyrics, 
differing  widely  in  the  matter  they  contain,  the  purpose  for 
which  they  are  intended,  and  the  frames  of  mind  to  which 
they  owe  their  origin  ?  What  names  shall  we  apply  to  each 
of  these  classes  ?  Since  Psalm  has  always  been  regarded  as 
a  sacred  word,  and,  by  almost  universal  consent,  has  been 
applied  to  lyrics  used  by  worshipers  of  the  true  God  ;  and 
Hymn  was  applied  by  the  Greeks  and  Komans  to  the  odes 
used  in  the  worship  of  their  deities  ;  while  Song,  without 
the  epithet  spiritual  or  sacred,  is  appropriately  applied  to 
any  secular  lyric  poem  ;  it  will,  doubtless,  be  admitted  that 
the  names  in  one  title  are  arranged  as  an  anti-climax.  We 
propose,  then,  that  the  highest  style  of  lyrics  above  described 
be  called  Psalms,  the  next.  Hymns,  and  the  third  Spiritual 
Songs. 

*  A  short  time  before  his  death,  Toplady,  the  author  of  "  Rock  of  A^-es," 
said,  "  I  can  not  tell  the  comforts  I  feel  in  my  soul ;  they  are  past  expression. 
The  consolations  of  G-od  are  so  abounding  that  he  leaves  me  nothing  to  pray 
for.     My  prayers  are  all  converted  into  praise." 


704  PSALMS,  HYMNS,  AND  SPIRITUAL  SONGS.       [October, 

Kemembering  that  the  Psalm  contaiDs  praise,  the  Hymn 
prayer,  or  a  declaration  of  faith  in  God,  and  that  the  Song  is 
generally  addressed  to  created  beings,  no  one  will  find  it  diffi- 
cult to  classify  the  contents  of  any  Hymn-book.  True,  we 
shall  find  some  of  mixed  character  ;  this  might  be  expected. 
Some  are  Psalm-hymns,  Psalm-songs,  or  Hymn-songs  ;  while 
a  few  have  the  characteristics  of  all  three.  Yet  it  will  be 
found  that  four-fifths,  if  not  nine- tenths,  may  be  appropri- 
ately referred  to  one  or  another  of  these  classes.  To  be 
satisfied  of  this,  it  will  only  be  necessary  to  examine  forty  or 
fifty  of  the  hymns  of  any  collection.  "'••■ 

Adopting  ^this  classification,  it  will  be  found  that  the 
Psalms  need  no  subdivision.  Hymns  may  be  divided  into  four 
classes  :  first,  those  containing  prayer  only ;  second,  those 
containing  confession  for  sin  or  negligence  in  duty,  followed 
by  prayer  ;  third,  those  in  which  a  meditation  upon  religious 
truth  is  followed  by  prayer  ;  and  fourth,  those  in  which  a 
similar  meditation  upon  the  attributes  of  God,  or  the  work 
of  Christ,  is  followed  by  a  declaration  of  trust  or  an  act  of 
self-consecration.  Spiritual  songs  are  divisible  into  three 
classes  :  first,  those  containing  statements  of  doctrine  or 
truth,  without  the  form  of  address  ;  second,  those  of  warn- 
ing or  exhortation  to  the  impenitent ;  and  third,  those  ad- 
dressed to  belie  vers,  f 

*Ppalm8  :    "  Eternal  wisdom  1  thee  we  praise,"  Church  Psalmist,  HjTnn  12. 

"Great  God!  how  infinite  art  thou,"  "  "         13. 

Hymnb:       "  Father  whate'er  of  earthly  bliss,"  "  "       434. 

"  Lord,  we  come  before  thee  now,"  "  "       428. 

Sp.  Songs:  "  My  soul,  be  on  thy  guard,"  '*  "       407. 

"  Nor  eye  hath  seen,  nor  ear  hath  heard,"         "  "       684. 

f  Hymns  :     Class  I — "  Father  of  heaven  !    whoso  love  profound,"  Hymn  224. 

'*  Lord  !  when  wo  bend  before  thy  throne,"  "  437. 

n — "O  thou,  whose  tender  mercy  hears,"  "  281. 

"  Lord  !  at  thy  feet  wo  sinners  lie,"  **  289. 

Ill — "  Since  all  the  varj'ing  scenes  of  life,"  "  308. 

"  Oh !  whore  shall  rest  be  found  ?"  *'  072. 

IV — "  Majestic  sweetness  sits  enthroned,"  "  14r). 

"  I'm  not  usluimed  to  own  my  Lord,"  "  419.. 

8P.  Bonos  :  Class  I—"  Faith  is  the  brightest  evidence,  "  385. 

*'  Nor  eye  liath  sr-en,  nor  ear  hath  hoard,"  "  084, 

n — "  Sinners,  tlie  voice  of  God  regard,"  "  270. 

**  Return,  O  wanderer,  now  return,"  "  273. 

HI— '«  BlesH,  O  my  soul,  the  living  God,"  Ps.  103. 

"  Come  ye  that  love  the  Lord,  H.  330.- 


1869.]  PSALMS,  HYMNS,  AND  SPIRITUAL  SONGS.  705 

Hoping  that  an  examination  of  the  hymns,  etc.,  referred  to 
in  the  note,  and  of  others  which  they  may  suggest,  will  show 
that  the  distinction  claimed  really  exists,  let  us  turn  to  the 
Book  of  Psalms.  These  inspired  lyrics  have  usually  been 
regarded  as  Psalms,  without  reference  to  their  contents,  or 
the  purpose  for  which  they  were  really  intended.  They  are 
often  spoken  of  as  containing  only  "matter  of  praise  ;"  yet 
it  can  not  have  escaped  notice  that  many  of  them  contain  no- 
address  to  God.  More  than  sixty  of  them  accord  with  our 
definition  of  a  Spiritual  Song,  nearly  seventy  contain  prayers, 
and  only  about  twenty  have  the  form,  or  contain  matter  of 
praise  to  Grod.  An  examination  of  their  titles,  (which  Dr. 
Alexander  regards  as  authentic)  will  show  that  the  classifi- 
cations here  proposed  are  recognized  in  them  ;  four  are 
entitled  Prayers,  and  at  the  close  of  the  seventy-second, 
many  others  are,  impliedly,  so  named  ;  seventeen  are  called 
''  Songs,''  and  thirteen  others  have  the  title  "  Song  or  Psalm,'' 
so  that  one-fifth  of  the  whole  number  are  thus  designated. 

Among  these  sacred  poems  we  find  the  types  not  only  of 
the  three  great  classes  of  lyrics,  but  of  all  the  varieties  of 
the  Hymn  and  the  Spiritual  Song.  The  65th,  89th,  and 
145th,  are  the  grandest  specimens  of  the  Psalm.  The  17th, 
35th,  and  143d,  are  examples  of  the  first  class  of  Hymns  ; 
the  51st  and  102d  of  the  penitential ;  the  19th  is  a  most  ad- 
mirable model  of  the  meditative  Hymn  ;  the  91st,  119th,''' 
and  139th  belong  to  the  same  class  ;  and  the  73d  and  92d  are 
Hymns  of  faith  and  trust.  Of  the  didactic  Song,  the  1st,  2d, 
23d,  and  37th  are  good  examples  ;  the  52d  and  53d  belong  to 
the  second  class  ;  and  the  33d,  the  95th-100th,  the  146th- 
150th,  and  many  others,  to  the  third  class  of  Spiritual  Songs. 

"  Whoso  offereth  praise,  glorifieth  me."  One  important 
object  aimed  at  in  the  presentation  of  these  views,  is  to  call 
attention  to  the  subject  of  praise  in  connection  with  the 
services  of  the  sanctuary.  Are  Christian  people  aware  how 
seldom  any  thing  in  the  form  of  praise  to  God  is  sung  ? 
Having  observed  with  care  for  some  years,  we  can  afiirm  that 

*  All  but  three  of  its  sections  contain  petitions. 


706  PSALMS,  HYMNS,  AND  SPIRITUAL  SONGS.       [October, 

it  is  not  uncommon  to  attend  church  for  weeks  in  succession 
without  hearing  in  the  singing  a  single  ascription  to  God. 
True,  many  ministers  are  accustomed  to  exhort  us  to  ^^  sing 
to  the  praise  of  God,"  and  this  not  unfrequently  when  the 
selection  is  addressed  entirely  to  human  beings,  or  does  not 
contain  the  name  of  God  ! 

It  has  been  stated  that  we  have  but  few  true  Psalms  ; 
probably  none  who  have  not  given  special  attention  to  the 
subject  are  aware  how  few  there  are.  A  Doxology  is  a  brief 
Psalm.  The  three  elements  of  a  Doxology,  (as  given,  in. 
substance,  by  Prof  J.  A.  Alexander,  Sermon  X,  Vol.  I)  are  : 
It  is  always  and  exclusively  addressed  to  God ;  it  should  con- 
tain an  ascription  of  praise,  and  a  wish  that  others  may  join 
in  praising  him  ;  but  a  large  part  of  the  stanzas,  called 
Doxologies,  are  mere  exliortations  to  others,  to  praise  God, 
without  even  the  form  of  a  direct  address  to  Jehovah  !  Can 
the  singing  of  such  exhortations  be  regarded  as  praise  to 
God  ?  Will  he  accept  it  as  such  ?  When  the  minister 
invites  the  congregation  to  sing  praise  to  God,  the  response 
should  be.  We  praise  thee,  0  God  !  But  we  shall  not  now 
indicate  the  changes  that  need  to  be  made  in  our  Psalmody 
in  order  that  praise  may  become  a  part  of  our  worship  ;  we 
leave  this  topic  without  further  remark,  hoping  that  the 
subject  will  receive  such  attention  as  it  deserves. 

It  is  proper  to  add  that,  as  might  be  expected,  the  tunes 
appropriate  to  each  of  these  classes  differ  as  widely  as  the 
lyrics  to  which  they  should  be  sung.  Psalms  should  be  sung 
to  tunes  of  a  grand,  stately  and  majestic  movement,  like  Old 
Hundred,  Park  Street,  Missionary  Chant,  Patmos,  Shawmut, 
etc.  Hymns  should  generally  be  set  to  tunes  of  a  quiet, 
smootli,  gliding  character,  and  having  but  a  very  moderate 
compass,  as  Hamburg,  Malvern,  Ward,  Naomi,  Balerma, 
Boylston,  Dennis,  etc.  Spiritual  Songs,  (with  a  few  excep- 
tions) require  the  most  lively,  animated  tunes,  and  those 
liaving  the  greatest  range  of  notes  properly  employed  in 
sacred  music;  as  Uxhridge,  Duke  Street,  Deerfield,  Christmas, 
Coronation,  St.  Thomas,  Laban,  Ariel,  Lucas,  etc. 

A  little  attention  to  the  subject  will  convince  any  one  that 


1869.]  PSALMS,  HYMNS,  AND  SPIRITUAL  SONGS.  707 

our  tunes  differ  in  character  as  here  represented.  It  is  one 
of  the  most  painful  inflictions  to  be  compelled  to  hear  a  hum- 
ble prayer,  or  a  penitential  hymn,  sung  to  a  lively  song  tune, 
or  to  one  so  difficult  or  intricate  that  all  thought  of  the 
meaning  is  lost  on  the  part  of  the  choir,  in  the  effort  to  exe- 
cute the  music,  and  on  the  part  of  the  congregation  in  their 
sympathy  for  the  execution  perpetrated. 

We  confidently  believe  that  the  practical  recognition  of 
this  classification  of  the  hymns  and  tunes  will  aid  greatly  in 
solving  the  problem  of  congregational  singing.  It  will  be 
found  that  three  or  four  psalm,  hymn,  and  song  tunes  in  each 
of  the  three  most  common  metres,  and  one  or  two  of  each  in 
metres  less  frequently  used,  together  with  four  or  five  good 
chants,  (which  all  could  easily  learn)  will  answer  all  purposes; 
and  such  a  number  of  tunes  could  be  learned  so  generally 
and  so  thoroughly,  that  they  could  soon  be  sung  well  by  the 
great  body  of  a  congregation.  The  secret  of  the  good  singing 
in  the  Protestant  churches  in  Grermany,  and  in  many  of  the 
Lutheran  churches  in  this  country,  may  be  found  in  the  fact 
that  all  learn  them. 

In  regard  to  social  meetings,  we  believe  that  a  selection  of 
twenty  psalms,  fifty  or  sixty  hymns,  and  as  many  sacred 
songs,  could  easily  be  made,  which  would  meet  the  wants  of 
such  meetings  better  than  any  existing  collection.  The  tunes 
needed  for  such  a  selection,  would 'not  number  more  than 
twenty-five  or  thirty. 

^  Of  the  practical  bearings  of  the  foregoing  views,  the  aid 
which  a  clear  understanding  of  the  proposed  classification 
may  afford  to  those  who  conduct  the  services  of  the  sanctuary, 
or  lead  in  social  meetings,  we  do  not  propose  to  speak.  We 
leave  the  subject  with  those  who  love  the  courts  of  the  Lord, 
hoping  that  its  discussion  may  do  something  for  the  improve- 
ment of  one  of  the  most  important  departments  of  public 
worship. 


708  TRACES   OF  AN  EXPECTED  REDEEMER  [October^ 


Art.  Y.— traces  OF  AN  EXPECTED  REDEEMER  IX 

PROFANE  LITERATURE. 

By  Rev.  Isaac  S.  Hartley,  New  York. 

Everything  pertaining  to  Jesus  Christ,  his  person,  history 
and  doctrine,  is  important.  None  will  question  this,  who  are 
familiar  with  the  religious  thoughts  and  opinions,  which, 
through  the  ages,  have  exercised  dominant  influence  in  the 
world.  Aside  from  their  relations  to  a  future  life,  it  is  a  self- 
evident  proposition,  that  the  doctrines  and  teachings  of 
Christ,  as  founded  in  righteousness  and  aiming  at  the  well- 
being  of  mankind,  rise  immeasurably  above  all  other  theories 
and  doctrines  which  philosophers  and  teachers  have  endeav- 
ored to  impress  upon  the  race. 

The  world  by  wisdom  knew  not  God.  What  more  have 
the  wisest  uninspired  men  achieved,  than  to  confute  each 
other's  systems  ?  The  world  has  advanced,  but  the  elements 
which  have  entered  into  its  progress,  may  all  be  traced  to  the 
historic  2)erson  of  Jesus  Christ.  He  alone  is  its  real  centre, 
and  every  line  of  truth  and  light  proceeds  from  him.  Thus 
has  it  ever  been,  and  thus  will  it  be  in  the  world's  future. 

But  it  is  not  our  purpose  to  write  the  history  of  Jesus 
Christ,  nor  to  show  the  necessity  of  his  advent,  nor  yet  to 
demonstrate  wherein  consist  the  elements  of  his  power : 
rather  admitting  Christ's  real  nature  and  character,  that  he 
is  the  Son  of  God — ^^  God  manifest  in  the  flesh,"  let  the  in- 
quiry be  confined  to  a  consideration  of  this  leading  question : 
Does  there  not  run  through,  and  has  there  not  been  apj)arent 
in  nearly  every  religious  creed  or  belief,  the  idea  of  a  Saviour, 
and  a  coming  Saviour  ;  and  is  not  this  same  Saviour,  lie 
whom  the  Scri})tures  introduce  to  us  as  Jesus  Christ,  the  Son 
of  Joseph  and  Mary,  the  only-begotten  Son  of  God  ?  Such 
is  the  question  it  is  proposed  to  consider. 

It  has  been  said  that  Christ's  claim  as  the  Saviour  of  the 
world  rests  purely  upon  his  own  testimony  ;  whereas  that  man 
can  be  the  real  Saviour  of  Mankind,  who  is  witnessed  to,  not 
by  himself  but  by  the  testimony  of  all  peo])les.     Grant  this 


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